blessedness which Faith closeth with in the promise which is the exercise of the grace of hope and to live so as they may never mar that confidence whether by security or discouragement knowing that when we lose our confidence we do therewith lose our strength for all duties Lam. 3.18 for oven those for whom the heavenly inheritance is made sure ver 4. whose perseverance is also sure ver 5. and whose comfort in the believâ—â—â— of both is very great ver 6. are here exhorted to hope to the end 8. That which strengthens the Believers hope of Glory and keeps it in life and exercise is the believing consideration of that compleat ransom paid by Christ for them that fly to him his undertaking to cause them persevere and their own frequent reflecting upon the evidences of his grace in themselves for upon these grounds held forth in the former part of the Chapter doth the Apostle infer this exhortation Wherefore gird â—p c. and hope to the end 9. The largest manifestation of the favour of God and the highest degree of holinesse which any attain to in time is but small being compared with that measure of both which Believers have good ground to hope for when Christ and they shall meet for these who had a good measure of both are here exhorted to look for a further Hope to the end for the grace that is to be brought 10. Christ is now under a vail to Believers his bodily presence being necessarily withdrawn from them Job 16.7 and his spiritual glory but seen in a glasse darkly by them who could not endure a clear sight of either but at his second coming the vail shall be taken off and we made able to behold and enjoy Him visibly conversant with us in our flesh for ever for that day is here called the revelâ—tion of Christ Vers 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Here is the second motive to the study of holinesse taken from that sweet priviledge of adoption by the consideration whereof the Apostle excites them as children to give themselves up to their fathers obedience and to keep themselves free of the slavery of their lusts wherein they had lived before they knew Christ savingly Hence Learn 1. Although the best that ever lived have reason to judge themselves unworthy to be in the rank of Servants to the Lord Mat. 3.11 Yet it pleases Him to advance the meanest that receive Christ by Faith to the dignity and priviledges of His Children for the Apostle designs all Believers even the meanest by this stile Obedient Children 2. Whenever the Children of the Lord do consider their dignity of sonship they should be thereby strongly moved to the study of obedience to their Father which consists in a sincere endeavour after conformity to all his Commands without exception of any Psal 119.6 in their kindly submission to all his corrections Heb. 12.5 and both these out of love to Him a now become their Father in Christ So shall their sonship be clearly evidenced to them when they devote themselves wholly to their Fathers obedience and go about every part of it as obedient children 3. The faith of this blessed relation to God as our Father in Christ is that frame of spirit wherewith we should labour to go about every duty of new obedience so will we be confident that our infirmities shall be pitied and our weak endeavours to obey accepted Psal 103.13 and that our wants shall be supplied as shall be necessary Mat. 6.32 for as these words contain a motive to obedience taken from our adoption so they hold forth the right manner of Childrens going about every duty to wit As obedient Children in obedience and out of love to their Father 4. Before that saving change which the Lord makes upon sinners in Regeneration they are not only void of the saving knowledge of God in Christ but they are also as the word here doth signifie incapable and without a mind to know any thing of that sort for this is one part and the first part of that misery wherein these who are now Children of God are supponed to have been in ignorance 5. Ignorance is the fountain and root of profanity and of folks serving of their lusts they who know not the terror and sweetnesse of the Lord can never be deterred nor drawn from delighting in the slavery of their sins for the Apostle makes their ignorance the rise of their profanity while he dehorts them from fashioning themselves according to their former lusts in ignorance 6. Not only are the unregenerate in ignorance and therefore slaves to their lusts but they are voluntary slaves giving themselves wholly away to the satisfaction of their sinful desires and shaping or moulding as the word here signifies their endeavours and undertakings according to the sinfull motions of their corrupt nature for so were those once who are now Children not only living in ignorance and following their lusts but fashioning themselves according to their lusts 7. It is necessary for the Children of the Lord to have a clear representation of the wofull case wherein they were before Christ did change them that they may be kept still humble and careful to testifie their thankfulness to Him for making a change upon them in all the duties of new obedience whereby He is honoured for while the Apostle is pressing these duties he giveth this clear representation of that woful condition wherein they had been formerly fashioning themselves according to their former lusts in their ignorance 8. Although there be no hazard that any of the Regenerate shall ever lose their new nature which is the seed of God abiding in them 1 Joh. 3.9 Yet in regard their former lusts are but in part subdued and therefore old love to them is soon kindled there is a great hazard that they should become for their present disposition and carriage very like unto what they were before they got a new nature the consideration whereof should stir them up to diligence and progresse in the study of mortification for this hazard is insinuated by the Apostle while he presseth upon the Regenerate that they should not fashion themselves according to their former lusts in their ignorance 9. Diligence in new obedience flowing from the faith and sense of our spiritual priviledges especially of our adoption iâ— that which keeps the Children of the Lord from the wonted slavery of their lusts for these words may be taken as a remedy against the prevailing of them As obedient Children not fashioning your selves according to the former lusts in your ignorance Vers 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy The Apostle having in the former Verse pressed the study of holiness negatively from that great priviledge of adoption doth here presse the same positively by two
hath given a proof of His power and good-will to bear His own through all their trials Secondly That their troubles from wicked men can reach no further than their flesh or outward man and the concernments thereof Thirdly That those troubles can continue no longer than their dwelling in the flesh And fourthly That all their hard exercises are carved out not by the lusts of men but by the holy and wise providence of God for these considerations are here presented to the Godly for their encouragement against the mockery and persecution of the profane that the same had been the lot of the Saints now departed that it was measured out by the Lord that it could only reach their flesh and them only while they were in frail flesh as is imported in these words For for this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh 4. Gods great end in sending and keeping up the Gospel among His own is That they being quickened by His Spirit which He communicates to them through the preaching of the Gospel Gal. 3.2 may be enabled to live the life of faith Joh. 20.31 and holinesse 2 Cor. 3.18 and may have also a life of consolation here 1 Joh. 1.4 and a life of glory hereafter 1 Joh. 5.13 All which is imported in this great end of preaching of the Gospel to the Lords People That they might live according to God in the spirit 5. The life of grace and of consolation could not thrive so well in the hearts of the Godly not could they be fitted for the life of glory except they met with trials and opposition from the wicked of the world to stir them up to the exercise of their grace Rom. 5.3 and to cry for a further measure of it Psal 119.25 to loose their hearts from this life and make them long for a better 2 Cor. 5.2 For for this cause the Gospel was preached to the Saints departed that they might be judged according to men in the flesh but by the blessing of God upon the Gospel and upon their hard exercise from the wicked might live according to God in the spirit Vers 7. But the end of all things is at hand be ye therefore sober and watch unto prayer The fifth argument to the study of holinesse notwithstanding of discouragements in the way thereof is That wicked mens opposition and the Godlies sufferings and all things of that nature would shortly be at an end from which together with the former arguments the Apostle inferreth seven directions for attaining to a right carriage in duty under so much opposition from wicked men whereof three are comprehended in this Verse The first is That they should manifest moderation and prudence in their disposition and carriage The second is That they should be much with God in prayer The third is That they should carefully watch against every thing that might mar their intercourse with God in that duty Hence Learn 1. It cannot now be long to the end of time and all things in it whether we compare the remainder of time with that which is already past or the whole of it with eternity or whether we consider how near the end of time and all things in it is to every particular person in all which respects the Apostle expresly asserts here that the end of all things is at hand 2. The Lord's People could not faint in their duty nor be discouraged because of opposition in the way of it if they did entertain the believing consideration of the nearnesse of the end of wicked mens persecution and of their pains in duty and sufferings for it for this is here given as an encouraging argument to constancy in duty notwithstanding of opposition in the way thereof That the end of all things is at hand 3. They that would carry themselves aright under much discouraging opposition in the wayes of the Lord and would keep themselves in a fit disposition for meeting with Him at the end of all things must study sobriety which consists in a mean esteem of our selves for our gifts or graces Rom. 1â— 3 in the exercise of right reason and Christian prudence in compassing our affairs Mark 5.15 and in a spare-modling with such earthly delights as may indispose us for our christian warfare 1 Thes 5.8 for this is the first particular direction which the Apostle gives for a right carriage in duty under opposition and which he inferreth upon the nearnesse of the end of all things as the way to be prepared for the same Be ye therefore sober 4. None can hold out in their duty when they meet with discouragement in the way of it nor can keep themselves in a right disposition for the end of all things but those only who keep much correspondency with God by prayer in which exercise His People receive from Him light and strength to carry themselves aright and encouragment against all that might discourage them in His way for this is the second thing recommended to them that would persevere in their duty even under opposition and be sit for the end of all things that they should watch unto prayer 5. None can expect acceptance or successe of their prayers except they joyn therewith watchfulnesse that so they may furnish themselves beforehand with matter for prayer Psal 5.1 that they may discern and make use of the fittest opportunities for the discharge of that duty Psal 55.17 that they may eschew in their ordinary carriage what may mar their accesse to God in prayer and the return of the same 1 Pet. 3.7 and may carefully observe what answers of their former prayers they have from God Hab. 2.1 for in order to this duty and as a necessary pre-requisite of it watchfulnesse is here pressed Watch unto prayer Vers 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins The fourth direction to the Lord's People for attaining to a right carriage under so much opposition from the profane which the Apostle inferreth from the former arguments to the study of holinesse especially that taken from Christ's love to His own manifested in his sufferings is That they would labour for fervency of affection one towards another and this the Apostle presseth with great earnestnesse as the sum and chief of all the duties we owe to our neighbour and bears it in by this argument That love will prevent and passe many mutual wrongs which cannot but mar comfortable society among the Lord's People Hence Learn 1. Next unto our love to the Lord Jesus which is the first and great Command in the Law Mat. 22.38 Love to His People ought to be studied above all other things it being the main evidence of our love to Him 1 Joh. 5.1 and of His love to us 1 Joh. 3.14 and that which makes way for every other duty to our neighbour 1 Cor. 13.4 for the
them is here pressed as a mean toward the duty held forth in the following Verse Wherefore laying aside all malice c. desire the sincere milk of the Word Vers 2. As new born babes desire the sincere milk of the Word that ye may grow thereby The Apostle having disswaded from those evils which are great hinderances to the right receiving of the Gospel doth here in the next place exhort the Regenerate to labor for such a sharp edge upon their appetite after the Truths of the Gospel by which they were begotten and must be nourished as lively infants have after the milk of the mothers breasts And this exhortation the Apostle bears in by three motives in this Verse taken from the nature and effects of the Truths of the Gospel 1. That those Truths are the sincere milk that is most pure Truths without any mixture of falshood or error 2. That they are full of spiritual reason and so suited to the sanctified understandings of men and women for the Original may be rendred that rational milk 3. That the greedy in drinking of them will prove a principal mean of spiritual growth and progress in grace and comfort Hence Learn 1. The Truths of the Gospel are to the truly Regenerate what the milk of the breasts is to the young infant those being no lesse necessary and fitted for the cherishing and entertaining of their spiritual life no lesse refreshing and strengthening through Gods blessing to them than this is to the new born babe for however the first principles or grounds of Religion which use to be held forth in a Catechise are for their plainness and fitness for the weak called Milk as contradistinguished from more profound Truths which have the name of strong meat Heb. 5.13 14. Yet for the causes formerly mentioned the whole word is here called Milk to be much thirsted-after by all the Regenerate As new born babes desire the sincere milk of the Word 2. The desire of a truly regenerate person after the Word will in some measure resemble that desire after the breasts which is in new born babes for as the best thing on earth beside the breasts cannot be satisfactory to a lively infant as it is most grieved for the want thereof most unwilling to shed with it and most delighted to have it of any other thing So is it with the Regenerate in reference to the Word as is imported in this exhortation As new born babes desire the sincere milk of the Word 3. This desire of the Regenerate after the Word ought to extend it self to all the parts thereof every one of these having influence upon their spiritual growth The discovering and threatning part of it serving them as a glass wherein to see their defects and spots Rom. 3.20 that so they may be chased to Christ Rom. 10.4 The promises thereof being the channel through which life strength and transforming vertue to make them resemble their Lord is conveyed to them 2 Pet. 1.4 and the precepts and directions thereof serving as a Lamp to direct them in their christian course Psal 119.105 for here the Word indefinitly without restriction to one part of it more than another is by the Apostle held forth as the object of this desire of the Regenerate desire the sincere milk of the VVord 4. This desire of the Word formerly described is a clear evidence of Regeneration and a new nature no sooner is a sinner born again by the vertue of the Spirit working with the Word but as soon is there a kindly appetite after the Word wrought in the sinners heart even as the infant presently after the birth doth evidence some inclination and desire after the breasts for the Apostle having asserted their new birth Chap. 1. ver 23. doth here put them to evidence it As new born babes desire the sincere milk of the Word 5. There is nothing in the Word of the Lord to deceive any that get grace to receive it by Faith and walk by it there being no mixture of Error with the Truths therein delivered or of falshood either in the promises threatnings or predictions thereof and therefore Ministers in handling of it should keep it free of the mixture of their own inventions and passions and People should love it and rest upon it because it is the sincere milk of the Word or as the Original is the Word without guile or mixture of any thing that deceives 6. Although natural reason of it self except it be elevated above it self and enlightened by the Lord cannot comprehend the Truths revealed in the Gospel nor look upon them as reasonable 1 Cor. 1.18 23. and 2.14 Yet all of them are most reasonable in themselves and cannot but be acknowledged to be such by all that have the use of sanctified reason when they consider what subjection and credit we owe to Him of whom we have our being when they compare His Precepts and Commands with His Promises of furniture for obedience and of a gracious reward thereof and when they consider how Justice and Mercy are agreed Righteousness and Peace do kisse each other in that way of Salvation which is devised through Christ incarnate and that neither these Truths nor any other in Scripture are contrary to pure natural reason though some of them be far above the reach of it for this Text may be translated as the like word is Rom. 12. 1. desire that rational and sincere milk 7. There are none of the Children of the Lord so far advanced in knowledge grace or holiness as that they ought to be satisfied with their measure but ought still to aspire toward a further degree of growth both downward in humility 2 Sam. 6.22 and stability Col. 2.7 and abroad in publick-mindedness kything it self in real endeavours after the salvation and comfort of others Hos 14.5 6 7. and upward in joy and praise Psal 71.14 for upon those who were already far advanced in grace Chap. 1. ver 22 23. is growth here pressed desire the sincere milk of the VVord that ye may grow 8. According to the strength of our desires after and greedy in-drinking of the Word by application and use making thereof so will be our growth in grace and holiness They cannot but be under a great decay in both who have lost their appetite after the Gospel for this desire after the Word is here prest by the Apostle as a mean of growth desire the sincere milk that ye may grow thereby Vers 3. If so be ye have tasted that the Lord is gracious The fourth motive to sharpen their appetite after the Word is That if they did greedily drink it in that they might grow by it their so doing should prove to them the reality of any experience they seemed unto themselves to have of the graciousness or sweetness of the Lord to them of which whosoever gets a tast they cannot but thirst earnestly after more of it through the Word and they who do
doing 4. The lively and frequent exercise of Faith draweth vertue from Christ to make the Believer resemble Him in those communicable perfections of His wherewith the Scripture holds Him forth adorned and to be closed with by sinners so that under whatsoever consideration of Christ held forth in Scripture sinners do close with Him they are thereby in some measure changed to some likeness with Him in that consideration if the unclean soul close with Him offered under the consideration of a fountain it becomes in some measure like Him in purity and holinesse if the dead sinner receive Him offered as life he becomes to live like Him if the unstable soul come to Him as the foundation-stone it grows stable as a stone and so of every consideration under which Christ offered in the Word is closed with for He being before proposed under the consideration of a living stone as the object of Faith to be closed with the Apostle here affirms that they who did so close with Him should find that by their so doing they also as lively stones should be built up 5. Those souls who may expect that the Lord will keep communion with them and dwell familiarly in them as in His House must labour to be made spiritual in their minds enlightened and elevated to discern things spiritual which the natural man cannot do 1 Cor. 2.14 15. Pro. 8.12 in their affections humbled in the sense of their unworthiness and sinfulness Isa 57.15 confident of their acceptation with God through Christ Heb. 6.3 chearfull in Him as reconciled to them Psal 22.3 loathing sin and loving holiness 2 Cor. 6.16 c. and all persons that are holy 1 Joh. 4.16 All which the Scriptures cited make clear to be parts of a spiritual frame which is to be studied by all those who may expect the Lord to dwell in them as in His House for Believers in order to their enjoying of fellowship with Christ are here said to be built up a spiritual house 6. The more heartily and frequently sinners flee to and make use of Jesus Christ as the Gospel offers Him the more fit are they to be an habitation for Him to dwell in and the more familiarly will He converse with them and that because the only way to attain to and grow in a spiritual frame which makes sinners a fit habitation for the Lord to dwell in is to be daily flying to and making use of Jesus Christ who gives the Spirit for working of that frame 2 Cor. 3.18 for Believers by coming to Him ver 4. are here said to be built up a spiritual house 7. Near union with Jesus Christ and daily use-making of Him by Faith is the best way to make the Saints one among themselves the division difference of judgment and alienation of affection among them proves one or other or all of them to be at a distance from Him for while the Apostle saith To whom coming c. Ye are built up a spiritual house he doth import That Believers by their closing with and use-making of Jesus Christ are as closely united one of them to another as the stones of a building are 3. Every particular Believer should esteem himself a part of the Church universal which maketh up one house to God 1 Tim. 3.15 and so should seek the good thereof Psal 122.9 and sympathize with the sufferings of the whole or any member thereof 1 Cor. 12.25 26. seing they are built up to wit in the universal Church with the rest of the members thereof a spiritual house 9. Although the most eminent Believers may not take upon them any part of the Ministerial Office without a lawful and orderly calling thereunto Rom. 10.15 Heb. 5 4. yet all Professours of Christianity do in some respects resemble the Priests under the Law in so far as they are separated by the Lord from all the rest of the world and true Believers among them do receive that unction from the Lord to wit His holy Spirit 1 Joh. 2.20 which was signified by that oyl wherewith the Priests were anointed Exod. 28.41 and have their service accepted while others are rejected Prov. 15.8 in which respects they are here called An holy Priesthood 10. Although internal or real holiness be not the necessary qualification which maketh one a member of the visible Church Act. 8.13 Joh. 15.2 Yet is it the duty of all to study that holiness and the mark of all the true and lively members of the Church to be endued therewith therefore they are here called A holy Priesthood 11. The great imployment of Believers in Jesus Christ is to offer sacrifices to God not typical which are now abolished by Christ Heb. 10.1 c. nor expiatory which Christ alone hath once offered never to be repeated Heb. 7.27 but gratulatory in testimony of their thankfulness to Him for that sacrifice of Himself for them such as the sacrifice of themselves for His service Rom. 12.1 their penitent and humble supplications Psal 51.17 and 141.2 their praises Heb. 13.15 and their charity to his Saints Philip. 4.18 These and the like are they to ofter who are a holy Priesthood to offer up spiritual sacrifices 12. What ever sacrifices of this sort Believers offer up to God they must be spiritual done from a spiritual principle a new nature Ezek. 36.26 27. upon spiritual furniture the strength of Christ Philip. 4.13 and for a spiritual end the glory of Christ 1 Cor. 10.31 In which and the like respects they are here called spiritual sacrifices 13. Such spiritual sacrifices as Believers offer up to God are well-pleasing to Him not for any worth that is in them Isa 64.6 or advantage they can be to Him Psal 16.2 Act. 17.25 But because they are presented to God by Jesus Christ who taketh away the iniquity of their holy things Exod. 28.38 and doth perfume their service with the incense of his merits Rev. 8.3 Therefore are their sacrifices acceptable to God by Jesus Christ Vers 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner-stone elect precious and be that believeth on Him shall not he confounded The Apostle doth confirm his former Doctrine concerning the usefulness and excellency of Jesus Christ for the Church and Believers in Him by a testimony of Scripture which though no particular place be here cited is to be found Isa 28.16 And withall he adds two further arguments to move them to that hearty receiving of the Gospel and use-making of Christ offered in it which he hath prest in the former words The one is That we have Jesus Christ who is the Father's choice and highly esteemed by Him with the Father's great good will laid in the Church as the foundation and chief corner-stone thereof for every soul to flee to and rest upon The other is That whosoever betake themselves to Him by Faith shall never need to be ashamed of their so doing Hence Learn 1. The Ministers of Christ
another under their necessities Gal. 6.10 But also to love the society one of another both in the exercise of publick Ordinances to which Christ hath promised his special presence Mat. 18.20 and in the more private duties of mutual edification which are very pleasant to the Lord Mal. 3.16 and profitable to themselves Heb. 3.12 13. for the Apostle having exhorted to honour all men subjoyneth this as a further degree of respect not only to the Saints themselves But as the word signifies to their society Love the Brotherhood 5. It should be the great care of the Children of God to carry along in the discharge of every duty the fear of God in their hearts which is a frame of spirit that he worketh in all that are in Covenant with him Jer. 32.40 whereby they hate every known sin Prov. 8.13 and in obedience to him aim at every commanded duty especially those of their particular relations 2 Chron. 19.7 and is entertained by the believing consideration of the terror of the Lord Psa 119.119 120. his excellency Job 13.11 his goodness Hos 3.5 and his pronenesse to pardon sin Psal 130.4 All which is comprehended under this duty which seasoneth all the rest here pressed Fear God 6. There is a special measure of honour and respect due by the Lords People unto those whom God hath set in Lawfull Authority over them beyond what is due to any others on earth by reason of their place wherein they resemble the Majesty of God to his People Psal 82.6 for the Apostle having exhorted in the beginning of this Verse to honour all men as if that honour which is due to all were not sufficient for Magistrates he closeth the Verse with this Honour the King 7. The Lord's People are so to honour Magistrates as that they forget not the fear of the Lord and the duties comprehended under it in the first place without which no duty can be faithfully discharged to any man Luke 18.2 for this is not only the order of the words here but of the purpose it self Fear God Honour the King 8. These duties against which the hearts of the Godly have some prejudice and the neglect whereof proveth most offensive to the profane had need to be frequently and earnestly prest upon the Lord's People for this duty was unpleasant to many Professors and the profane apprehending it to be so to all were incensed against Christians Therefore the Apostle having pressed it before ver 14. reneweth his exhortation to it here again Honour the King Vers 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward The second exhortation to the study of holinesse for shewing forth the praises of God is directed to Christian Servants in which rank the greatest number of Believers then were who seem to have been in hazard under pretence of their christian liberty not only to shake off subjection to Magistrates as was shewen before but to their particular Masters the most part whereof were also at that time Heathens unto whom the Apostle presseth Christian Servants to give subjection and obedience with all fear to wit of offending God or their Masters and that not only to the better and more equitable sort of them but even to the more austere and inhumane Hence Learn 1. As the Children of the Lord in the meanest and hardest condition wherein his providence doth cast them may be instrumentall in bringing some glory to Him So He is especially glorified by them in their conscionable discharge of the particular duties of that relation wherein they are fixed for the Apostle having shewen the end of all Believers priviledges to be that they might shew forth the praises of God ver 9. holdeth forth this to persecuted Christian Servants as one principal way of shewing forth His praises Servants be subject to your Masters 2. One wrong principle being admitted in the minds of Christians concerning the matters of God may be the occasion and rise of manifold disorders in their practice for it is clear from the former purpose that the mistake of Christians concerning the nature of their christian liberty did make them apprehend themselves exempted from subjection to Magistracy and by this exhortation immediatly subjoyned compared with 1 Cor. 7.20 21 22. it doth appear that the same mistake hath prevailed to make Servants apprehend exemption from subjection to their Heathen Masters which makes the Apostle find it necessary to presse them to this duty Servants be subject to your Masters 3. Although there be some of the great ones of the earth given by the Father to Christ the Mediator who will therefore receive Him and subject themselves to Him Psal 72.10 Yet the most part of His Subjects and Servants are of the poorest and meanest in the world whom He chooses to commend the freedom of His grace and the condescendency of His love which often lights upon the Servant and passeth by the Master for it would seem there hath not been many Magistrates or Masters in those Nations where these believing Hebrews to whom the Apostle writes were scattered who have been fit to be spoken to which makes the Apostle omit them and speak to their Subjects in the former words and to their Servants here Servants be subject to your Masters 4. Christian liberty doth not exempt Christian Servants from subjection to their Masters though they were Heathens but doth consist with obeying all their lawful commands heartily and as service to God Col. 3.22 23. in giving due respect to their persons as being placed above them as the word here signifieth for this is here prest upon the chosen Generation and such as were truly free by Jesus Christ Servants be subject to your Masters 5. Not only the immediate acts of God's Worship and Service should be gone about with much fear and reverence to Him in the heart Psal 2.11 but even these outward duties which we owe to men should be seasoned therewith that so Christians even while they are employed in most common duties may be in the fear of the Lord all the day long Prov. 23.17 for this is the qualification of that subjection which Christian Servants owe to their Masters Be subject with all fear 6. It may be the lot of the Lords dearest People not only to be in the rank of Servants which is a part of their likeness to their Lord for His outward state in the flesh Philip. 2.7 but likewise to be by divine providence put to serve Heathens and the worst of Heathens that so the Lord may make them instrumental to do good to some of these 2 King 5.2 3. or convince them that God is with their Servants Gen. 31.44 for here the Apostle suppones some of the chosen Generation and the peculiar People to be Servants to Heathens and to froward and perverse Heathens 7. Although all that are without the saving knowledge of God in Christ be in a like damnable
and cursed estate Eph. 2.3 Yet there may be amongst them much difference of disposition some of them being of a more bountiful and liberal temper as the word here rendered good may signifie Mat. 20.15 and lesse rigid in exacting all that in strict justice they might as the word translated gentle doth import others of them more perverse and harder to have dealing with according to the signification of this word froward which difference doth mainly flow from the Lord 's various dispensation of the gifts of nature and his common influences for improving the same according to His Soveraign pleasure for here among wicked and heathen Masters there are some good and equitable or moderate to wit in comparison of some others of them and there are others who are more perverse or froward 8. The wickednesse of those to whom in God's providence Christians are tied by any relation doth not exempt them from making conscience of the duties of that relation toward those to whom they are tied the ground of our duty not being the qualification of the person to whom we owe it but the Command of God obliging us to it Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward Vers 19. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God From this to the end of the Chapter the Apostle bringeth many arguments to presse upon Christian Servants dutifulness to their Pagan-Masters and patient suffering of injuries from them in following their duty to Christ The first is That if they did out of respect to Christ's command and glory hold on in their duty notwithstanding of hardest sufferings He should graciously reward their so doing as acceptable service to Him ver 19. The second is That it would be a great disgrace for Christians to deserve by their miscarriage hard usage from Heathens but if they were faithful in their duty and patient under sufferings for it they might be sure of God's approbation ver 20. Hence Learn 1. Although neither our doing nor our suffering can merit any thing at God's hand it being wholly His grace as the first expression ver 19. may be rendered from the Original that enables us for both Philip. 1.29 Yet when His grace hath in some measure enabled us for both He is pleased to esteem thereof as if it were worthy of thanks from Him and graciously to reward it with a further increase of grace and ability to do and suffer Mat. 25.19 with begun peace and consolation in the heart under sufferings for duty to Him 2 Cor. 1.5 as earnest of the full reward which His grace is to bestow at last Rev. 3.4 5. which ought to be a sufficient encouragement to the Godly in their duty against all their sufferings from men for which end it is held forth here for This is thank-worthy or as the Original may be rendered this is grace 2. God doth not so much respect the sufferings of Professors even for Truth and Duty seing Hypocrites may attain thereunto 1 Cor. 13.3 as He looks unto the principle and manner of their sufferings whether they suffer because of their former engagements by profession or otherwise and because they desire to carry a name and esteem of religious persons to the end with them or whether they suffer out of conscience toward God that is in obedience to Him who commands them to choose affliction rather than sin and from a desire to please and honour Him by bearing Testimony to His Truth by suffering for this suffering and this only is reckoned thank-worthy if a man for conscience toward God endure grief suffering wrongfully 3. Although the Lord sometimes keeps heavinesse and grief off the spirits of his People under such sufferings as are very heavie and grievous in themselves Act. 16.25 Yet at other times He sees it sitting not only to exercise them with hard and unjust sufferings from men but likewise with many sad weights upon their spirits under these sufferings arising partly from the sight of God's dishonour by their enemies Psal 42.3 and partly from the fear of their own miscarriage under their trials Joh. 14.1 together with their mis-belief of the Promise of their through-bearing and out-gate Psal 116.11 both which exercises together are sometimes necessary for the Godly that they may be compleatly denied to their own strength and courage and may be taught to depend on God for their through-bearing 2 Cor. 1.8 9. and therefore both exercises ought to be patiently submitted unto by them in so far as they are for their trial and advantage even as they would expect a reward from God for this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 4. Although it be the mark of Hypocrites to do all duties of Religion for respect to their own credit and glory before men Mat. 23.5 Yet the Lord allows His own People to have so much respect to their own credit especially before the profane as may provoke them to a tender and holy walking and to eschew every thing that may disgrace them and their holy Profession for this is here made an argument to duty and patient suffering of wrongs that if they neglected duty and so were put to suffer for their miscarriage That would be no glory but rather a disgrace to them and their Profession for what glory is it if when ye be buffetted for your faults ye shall take it patiently 5. As it hath pleased the Lord for the good of humane society to leave in the minds even of Heathens some knowledge of what is contrary to His will Rom. 2.14 15. and some inclination to punish the same Act. 28.4 So it is a very great disgrace to Christian Religion when Heathens or such as are like Heathens void of the saving knowledge of God in Christ may find Christians in those sins which their light leads them to punish especially when Christians make their liberty by Christ a pretence and cloak to cover those sins for it is here imported by the Apostle that Heathen Masters did not only know some what of their Servants duty but also would justly punish them for neglect of it and that if Christian Servants did by their miscarriage deserve sufferings from such Masters as they were in hazard to do by abusing their christian liberty this would prove a great disgrace to them and to the Profession of Christianity for what glory is it if when ye be buffetted for your faults ye shall take it patiently 6. Although patience under deserved stroaks from men be in it self commendable and will prove persons to be accepted with God when they accept the punishment of their iniquity and flie to Christ
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
the service of their lusts but imploy the same wholly in obedience to the Lord that they had spent so much thereof in the slavery of sin already and had been at so great a height in wickednesse For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts c. 3. Jesus Christ hath suffered for and conferred his saving grace upon some of the vilest of the children of men that He may proclaim his grace and love to be most free by bestowing it upon them who have nothing in them but what is loathsom in his sight and most powerful in coming over and doing away so much vilenesse and adorning the soul where it was with his beautiful grace for the Apostle clearly supposeth here himself and other Converts for whom Christ had suffered in the flesh to have been really such as are here described working the will of the Gentiles walking in lasciviousness lusts excesse of wine c. 4. It doth much concern all true Converts to entertain in their hearts the lively apprehension of the several steps of their former vilenesse wherein they have wallowed themselves before their conversion that they may be still vile in their own eyes considering how dishonourable to God they have sometimes been and may have their hearts frequently raised in the praises of Him who hath graciously pardoned and powerfully changed them 1 Tim. 1.13 c. and may manifest much compassion and meeknesse in their carriage toward those who yet remain in that condition wherein themselves once were Tit. 2.2 3. for here the Apostle representeth to his own heart and the hearts of other Converts the several branches of that profane disposition and course wherein they had lived before their conversion to wit that they had wrought the will of the Gentiles walked in lasciviousness lusts excesse of wine c. 5. True penitents will not stand to proclaim and aggreage their own vilenesse when it may serve for the glory of Christ's free grace in pardoning and changing of them and may provoke others to mortification and holinesse for here the Apostle puts himself in the catalogue of these who had walked in lasciviousnesse lusts excesse of wine c. 6. They who would reflect aright upon their disposition and carriage before their conversion should not only make their more grosse practices but the very inward motions and lusts of their hearts toward those sins which possibly they have never committed and consider with what strong bensell of spirit they have been inclined to or did commit those iniquities and call to mind the several sorts of their sins against both Tables of the Law such as their abusing of God's good creatures to be fewel to their lusts their following the example of others their serving of others or hardening of them in their sins by evil example their forsaking or corrupting of the right Worship of God and the like that by the distinct and clear up-taking of all they may be the more humble and the more provoked to praise God and to be diligent in their duty for such a representation is here given to Converts of their former disposition and carriage that they had in time past wrought with great intention and bensel of spirit as the word signifieth the will of the Gentiles by following their examples serving and encouraging them in their sins walking in outward vileness and inward lusts in excesse of wine and such other grosse sins against the second Table and in abominable idolatries against the first Table 7. Where the love of sin is entertained in the heart and profanity given way to in the practice contrary to the second Table there is ordinarily joyned therewith a forsaking or corrupting of the right Worship of God contrary to the first A spirit of strong delusion in the matters of Religion and God's Worship being the ordinary and just plague of God upon those who frame not their heart and manners according to the Rule of the Word 2 Thess 2.10 11 12. for this is the last instance of their profane course and may be taken for the consequent of the rest that having walked in lusts excesse of wine c. they did also walk in abominable idolatries 8. As every sin is hateful to the Lord Psal 45.7 and should for that cause be so to all his People Zech. 8.17 So he hath a special detestation of the sin of idolatry whether that more grosse kind of it whereby that external Worship which is due to God is any way given to a creature Exod. 32.5 Psal 106.19 20. or that which is more spiritual whereby the affections of the heart are powred out excessively upon any thing beside God were it never so lawful in it self Col. 3.5 Therefore is this Epithet expresly added to the last step of their wicked course here mentioned abominable idolatries Vers 4. Wherein they think it strange that you run not with them to the same excesse of riot speaking evil of you 5. Who shall give account to Him that is ready to judge the quick and the dead Followeth a third argument whereby the Apostle presseth the study of holinesse upon Believers and removeth a great discouragement out of their way The sum whereof is That however they who had now changed their course and company might expect to be made a wonder to the profane and disgraced by them so far as they could for not joyning with them in their profane courses formerly described Yet this ought to be no discouragement to the Godly in the way of holinesse in regard that these their mockers and persecutors behoved shortly to give a strict and sad account of their way to the Judge of all Hence Learn 1. Men that are left of God to live in any sinful course are very unwilling that any should part company with them in their way and are strongly desirous to have others infected with their sins that so there might be none to make them ashamed and many to encourage them in their evil way Psal 64.5 for so much is imported in this that they think strange that others run not with them to the same excesse of riot 2. Were the course of profane men never so vile and even such as Nature's light cannot but condemn yet it is to them matter of great admiration that any should abandon the course which they follow because they apprehend a paradise in the satisfaction of their lusts 2 Pet. 2.13 and the true sweetnesse which is in Christ's service is wholly hid from them Prov. 14.10 Therefore they think it strange that others run not with them to the same excesse of riot 3. It doth not satisfie gracelesse persons to go at leisure in the way to their own destruction but being acted by that violent spirit of Satan they make all the hast they can toward their own ruine as men in a race do for a great prize as the word here signifies
of the necessities of others of the Lord's People and that with due consideration how far his ability may reach so as his charity may neither be unsuitable to the Lord's liberality towards him 2 Cor. 16.2 nor prejudicial to duties of equity Rom. 13.8 especially to those of his near relations 1 Tim. 5.8 So those who have an Office in the House of God for gathering and distributing the charity of others ought to discharge the same with faithfulnesse and diligence chearfully going about the meanest â—uty of their office for this last part of the Apostle's direction may be understood both of the Deacons and of every private Christian and likewise of the proportion which should be betwixt their charity and their ability as also of their stretching themselves to the utmost of the grace given unto them to do those duties of charity in a right manner If any man minister let him do it as of the ability which God giveth 3. As there is a great pronenesse in all men naturally whereof the Regenerate are not free to seek their own glory especially in the giving out of their receipts as is imported in the Apostle's proposing this end to Believers in the communication of their gifts that God may be glorified So none can acceptably imploy their best gifts unlesse their main end be that God he giver may be praised both by the dispenser of these gifts and by those that are profited by them for giving such gifts to men and the heart to let them forth for so holy an end as this that God in all things may be glorified 4. As every gift we have comes to us through Jesus Christ Job 1.16 So all the glory that redounds to God by the right use of these gifts must be given to Him whether by the dispenser of them or those who are profited by them through Jesus Christ in whose strength they are rightly imployed Job 15.5 who makes His People intend the glory of God in all things Isa 61.3 Job 17.10 and makes their intention to glorifie Him accepted by His merits Heb. 13.15 for this glorifying of God which is here proposed as the end to be intended both by them that let out their gifts to others and by those to whom they are dispensed must be through Jesus Christ That God in all things may be glorified through Jesus Christ 5. Although the essential glory of God be so infinitly great that it can receive no addition Neh. 9.5 and His dominion in it self so absolute and large that it cannot be more Psal 115.3 Yet it is the duty of all His People especially His Ministers to declare that glory of His to wish that it may be ascribed to Him by all and that His dominion may be voluntarily acknowledged and submitted to by all for so doth the Apostle here To Him be glory and dominion for ever 6. So full of desires to have Christ glorified and submitted unto by others should the hearts of all that love Him especially His Ministers be that they should be ready to intermit other purposes and burst forth in His praise thereby to provoke others to that duty for so doth the Apostle here To Him be glory and dominion for ever 7. Our desires to have the glory of the Lord manifested and His dominion over all acknowledged and willingly submitted unto should reach the length of eternity in regard we are obliged to Him by favours of infinit worth for which we will never be able to give Him the glory due to Him To whom be glory and dominion for ever 8. We ought to raise our hearts in praise by the consideration of the Lord's faithfulnesse in performing of His Promises and to close that exercise for the time with the hearty acknowledgment thereof and with our faithful engaging of our selves to glorifie Him by believing of His faithfulnesse for this Hebrew word Amen signifying faithfulnesse is used in all languages importing that all tongues should and must at last give to God the glory of faithfulnesse and is made the ordinary close of our prayers and praises to signifie our acknowledgment of His faithfulnesse and engaging of our selves faithfully to every duty that may honour Him Amen Vers 12. Beloved think it not strange concerning the fiery trial which is to try you as though some strange thing â—â—â—pened 〈…〉 The second part of the Chapter containeth several directions for aâ—â—ining to a right disposition and carriage under a crosâ— for Christ and several encouragements against the â—â—t â—e The first direction propounded negatively 〈◊〉 Thaâ— they should not be amazed nor perplexed at the â—rest sufferings as men use to be when they meet with â—â—e new and strange thing The first reason pressing this direction is That their hardest sufferings were but to 〈◊〉 graces and purge away their corruptions and 〈◊〉 â—ore ought to be well taken Doct. 1. Christians under a crosse especially for Christ and Truth stand in need of frequent directions and encouragements and those born-in with much affection they being then in hazard to take some sinfull course for their ease or else to suffer heartlesly and in a way unbeseeming their Master and ready also to think themselves forgotten or slighted by others for which and the like causes it is that the Apostle having been upon this subject of directing and encouraging sufferers frequently before in this Epistle doth here return to it again and make way for it by this loving compellation Beloved think it not strange c. 2. The Children of the Lord have not only trials but fiery trials to prepare for which are such as do deprive them of the sweetest of earthly comforts and reaches to that which is dearest to them as men their credit liberty and life Mat. 16.24 and such as few Professors will abide Zech. 13.9 for such trials are the Godly here forewarned of and supposed to be in while the Apostle thus directs Think it not strange concerning the fiery trial 3. So unwilling are the Children of the Lord to forecast sore trials and so make them familiar to themselves before they come Heb. 12.5 so subject to security even when trials are nearest Mat. 26.40 so ready to dream of much worldly ease Act. 1.6 and when they get but a little breathing-time from trouble to promise themselves perpetual exemption therfrom Psal 30.6 that they are in great hazard to be surprized and perplexed at the sight of approaching trials as men use to be at the sight of any thing strange and terrible which they did not forecast and prepare for as is imported in this direction Think it not strange concerning the fiery trial c. as though some strange thing had happened unto you 4. How fiery soever the trials of the Lord's People be there is no reason why they should seem strange to them seing they are so frequently forewarned of them in Scripture considering that the best of the Saints and the Captain of our salvation have gone through
even Christians being found guilty of any of those iniquities ought to be put to suffer for them while he giveth them this caution But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie-body in other mens matters 2. Even natures light will speak against the toleration of several sorts of evils and will not suffer men that have power and have not put out that light by frequent sinning against it to passe them without punishment What a shame then is it for these within the Church to commit such things or tolerate them in others For the Apostle supposeth here that Christians who lived under Heathen Magistrates would certainly be put to suffer by them if they were found murderers thieves evil-doers or busie-bodies in other mens matters 3. As it is the duty of every one who by their miscarriage have deserved the stroak of humane justice willingly to submit to the same Luke 23.41 So it should be the great care of the Lord's people to eschew those sins which may draw them under that stroak it being a great reproach to Christianity when the professors of it are found guilty of those things which even Heathens or such as are no better cannot but punish and a great hardening of wicked men in their evil ways for which and the like causes the Apostle giveth this third direction But let none of you suffer as a murderer c. 4. Except Christians imploy Christ's Spirit to apply that vertue which He hath purchased by His death for the changing of their nature and mortifying of the love of sin in their hearts and study watchfulnesse in their carriage they will readily break out in those abominations for which even Heathens would justly put them to suffer for this direction of the Apostle's doth import that except Christians did watch and pray and make use of Christ's death for mortification of sin within to which duties he had stirred them up before they were in hazard to break out in the sins here mentioned and so be put to suffer as murderers thieves evil-doers and busie-bodies in other mens matters Vers 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf The Apostle giveth some further directions for attaining the fore-mentioned end The fourth in number is implied in the beginning of this Verse That they should cleave to the profession of the Name and Truth of Christ carrying themselves under their sufferings as His anointed ones upon which he inferreth the fifth That if they did so suffer they ought not to be ashamed of their sufferings But on the contrary which is a sixth direction they should take occasion from such sufferings of giving much glory to God for honouring and enabling them so to suffer Hence Learn 1. They that would have true comfort under their sufferings for Christ must first study to be real Christians taught of Christ to know Him and His will Act. 11.26 to have from Him the anointing of His Spirit 1 Joh. 2.20 whereby they are made in some measure to resemble Him in His nature and disposition 1 Cor. 3.18 2 Pet. 1.4 and in His Offices to which He is anointed by having power over their lusts and in His strength overcoming all opposition in the way of their duty 1 Joh. 5.4 as anointed Kings to God by offering up themselves in a sacrifice to God Rom. 12.1 and their service through Jesus Christ 1 Pet. 2.5 as a spiritual Priesthood by communicating the knowledge of Christ to others especially those under their charge Gen. 18.19 whereby they do resemble Him in the exercise of his Prophetical Office and especially to be conform to Him in suffering for Him and shewing forth that meeknesse and constancy and other of His communicable perfections which shined in Him under his sufferings avowing his Name and Offices to which He is anointed upon all hazards for this is to suffer as a Christian whose name is an anointed one which the Apostle here implies as necessary for all that would tast the sweetnesse of the former consolations But if any man suffer as a Christian let him not be ashamed 2. Profane Christians who may be justly put to suffer for their faults are very ready to entitle themselves to the honour of suffering for Christ and therefore it concerneth Christ's Ministers to clear the cause of suffering in which Christians may comfort themselves and the right manner of suffering for a right cause for the Apostle in this and the preceding Verse setteth a guard about the former consolations given to sufferers for Christ lest they might be usurped by profane professors justly put to suffer for their miscarriage Let none of you suffer as a murderer c. but if any man suffer as a Christian let him not be ashamed 3. There is no shame or contempt that the world can pour upon sufferers for Christ whereof they ought to be ashamed but rather to despise shame for Him as He did for us Heb. 12.2 as they would not have Him dealing with them as if He were ashamed of them another day Mark 8.38 for this is the fifth direction If any man suffer as a Christian let him not be ashamed 4. When the Lord by His providence brings a necessity upon Christians of suffering for Him and his Truth and by his grace enableth them to carry themselves christianly under the same they owe much praise and glory to Him for putting that honour upon them especially considering that His grace alone hath prevented their falling in those sins which might justly have brought them to no lesse suffering and with far lesse credit and comfort than now while they are put to suffer for Christ and their duty to Him for this is the sixth direction Let him glorifie God on this behalf to wit that he is put to suffer not as a thief or a murderer but as a Christian Vers 17. For the time is come that judgment must begin at the House of God and if it first begin at us what shall the end be of them that obey not the Gospel of God Here are two further arguments to move the Godly to courage and constancy under their sufferings the one is That now God's appointed and fit opportunity was come wherein he would have his just displeasure against the sins of men beginning first to kyth in his own family the Church under the New Testament by trouble and persecution for the correction and trial of his own and therefore they had no reason to faint under these trials seing the time of them was of God's appointment and that the Godly were only to endure the beginning of that which would make an end of their persecutors The other argument is That seing God's just displeasure against sin was first manifested toward his own People the end of their wicked enemies behoved to be unspeakably terrible and therefore they had no reason to
one of them to another that they should study humility which he urgeth by several arguments ver 5 6. that they should trust God with their thorow-bearing in these duties ver 7. and prepare themselves for the battel against Satan their cruel and restlesse adversary ver 8. by faith opposing all his temptations notwithstanding of afflictions in that way considering that all the rest of the Saints were their fellow-souldiers in this warfare ver 9. The third part containeth the close of the whole Epistle wherein the Apostle prayeth for their perseverance and perfection ver 10. praiseth in confidence of hearing ver 11. commendeth the bearer of the Epistle and the Epistle it self ver 12. delivereth commendation to them from other Saints ver 13. exhorteth them to mutual expressions of love and wisheth unto them all true happinesse ver 14. Vers 1. The Elders which are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle being to prâ—sse the duty of the Church-Officers he doth in the first place insinuate himself upon them by drawing several reasons from his own person to make his following exhortations have the more weight with them The first is That he who was so earnest with them had the same Office with them to the duties whereof he did excite them The second is That he had been an eye-witnesse of Christ's suff rings for the Church which did oblige him and all Christs Servants to faithfulnesse The third is That he did by faith share with them and other Believers of the right unto and first-fruits of that blessednesse which Christ had purchased and will in due time manifest to his Redeemed Ones All which considerations might move them to take an up-stirring message well off his hand Hence Learn 1. Even in the midst of persecution and while the Lord's People are in exile and under the power of enemies to the Truth the Lord can keep up a standing Ministery and his Ordinances among them in despight of Satan and all his instruments for the Apostle writing to the dispersed and persecuted Christian Jews supposeth them to have Officers and those Officers to have opportunity of going about their duty while he thus exhorts them to it The Elders which are among you I exhort c. 2. Even those whose calling it is to stir up others to their duty and in whom there is no such remarkable defect in the discharge of their duty as deserveth any publick notice to be taken of it have notwithstanding great need to be very earnestly stirred up to greater diligence and progresse in their duty than what they have already attained there being in the best even of Christ's Ministers a strong party drawing them back from their duty Mat. 26.41 and at their best much short-coming in what they might attain unto Philip. 3.12 13. for here the Spirit of the Lord whose love maketh him publish the faults of his dearest Servants when it is necessary Rev. 2.4 Although he see it not meet before the Church in this Epistle to reprove the Officers for any failing Yet doth he by his Apostle very earnestly stir them up to their duty The Elders which are among you I exhort c. 3. The duties of Ministers and other Office-bearers of the Church ought to be pressed upon them in the hearing of the People that so those Officers may be the more engaged to their duty and the People the more able to discern betwixt those of them that are conscionable in the discharge of their duty and others that are not Therefore the Apostle doth not satisfie himself to write to the Church-Officers concerning their duty in any private Letter directed to themselves alone but doth insist upon their duty in this publick Letter directed to the whole Church and while he beginneth to deal with the Officers he directeth his speech to the People The Elders which are among you I exhort c. 4. Those that bear Office in the House of God ought to be such as are come to some maturity of age and such as are of some considerable standing in the profession of Christianity See 1 Tim. 3.6 and especially such as for their wisdom experience and gravity may deserve that reverence and respect which is suitable for the aged for this stile of Presbyters or Elders here given to the Officers of the Church may be safely conceived both to point at their age and their qualifications suitable to the aged The Elders that are among you 5. Christ's Ministers have not only the charge of his Flock but also of their Fellow-labourers with whom they have society or correspondence in the Work of the Lord and so are bound to stir up and encourage one another in their duty for thâ—â— Apostle doth not only presse the duty of the People bâ— also of their Church-officers and while he doth it represents himself as a Fellow-presbyter or Colleague with other ordinary Ministers The Elders which are among you I exhort who am also an Elder 6. No Minister of Jesus Christ ought to affect or usurp any superiority over other Ministers considering how much Christ was displeased with it in his own Disciples Mat. 20.25 26. And that this great Apostle from whom the Antichristian Church pretendeth her warrant for Prelacy among Ministers while he speaketh to other Church-officers holdeth forth himself only as their equall Who am also an Elder 7. As the Ministers of Christ ought to take well with exhortation to their duty even from the people under their charge who though they have no jurisdiction over their Officers to call them to a judicial accompt or inflict censures upon them for their faults which doth belong to their Fellow-presbyters 1 Cor. 14.32 Yet they have good warrant to warn them of their duty and incite them to it with due reverence and modesty suitable to their station Col. 4.17 So should they receive counsel and warning especially from their Fellow-labourers who ought to have more courage and skill than ordinarily the people have to point out the duty of Church-officers and ought to be looked upon by other Officers who hear them point out their duty as having a calling from God through vertue of their Office so to do for the Apostle speaking to the Officers of the Church makes this an argument to prevail with them that he who brought this message was also an Elder 8. It is no easie thing for one of Christ's Ministers to prevail with others of that same sacred Calling by counsel and exhortation every one of them being apt to lift up themselves above another Luke 22.24 and at the apprehension of that frame of spirit in their Fellow-labourers to have their passions stirred against them Mat. 20.24 The consideration whereof should move every Minister to much humility and loving-earnestnesse in dealing with their Fellow-labourers for the Apostle doth here use many insinuations upon
charge The Flock of God 4. Although none that are sensible of their own weaknesse and the weight of the charge of souls will be very forward to thrust themselves into that employment Exod. 3.11 Jer. 1.6 Yet being once called to it and engaged therein they should not go about the duties thereof as being constrained thereunto by their fears lest they discover their own weaknesse or lest they fall under the censure of others or lest their own conscience may vex them for neglect of their duty for this is the first evil from which the Apostle disswadeth Christ's Ministers as that which would mar the right manner of going about their duty Not by constraint 5. There should be in the heart of every faithful-Minister so much love to Jesus Christ arising from the sense of his personal obligation to him 2 Cor. 5.14 and so great a desire of the salvation of souls 1 Cor. 10.33 as may beget in him such a strong inclination and inward bensel of spirit to his duty that though there were no external consideration of gain glory or the like to hold him on Yet may he not be suffered to neglect it for this is the first positive qualification of a Minister going rightly about his duty But willingly 6. Although Christ's Ministers may with his allowance challenge from the People under their charge a competent means of outward subsistance according to their ability 1 Cor. 9.14 Yet for any of the Ministers of Christ to make their worldly gain their great inducement to undertake that Calling or their prime encouragement in going about the Duties of it is a filthy frame of spirit which appears to be in them when they streatch themselves to the utmost to please them most from whom they expect most gain Numb 23.1 and to oppose and discourage others from whom they expect least Mic. 3.5 for from this evil as abominable to God detestable to faithful Ministers and a thing that indisposeth them for the right discharge of their duty the Apostle here doth disswade in the third direction Not for filthy lucre 7. A Minister of Christ that would go rightly about his duty must ly in wait for every opportunity thereof keeping himself in some fitnesse of disposition for every part of his Calling whether the opportunity of discharging the particular duties thereof do presently offer or not as is imported in the fourth direction which is positive But of a ready mind 8. It is an evil to be abhorred by all that would expect the reward of faithfull Ministers to affect or usurp any lordship or dominion whether over their Fellow-labourers which appeareth in their seeking preference over them 3 Joh. 9. or over the People of their charge which appeareth by their taking a way with people rather to compel them to subjection to the Gospel than to perswade them to it contrary to the Apostles practice 1 Cor. 4.21 2 Cor. 12.20 by their making use of the Word or Discipline to vent their own private revenge or to carry their point by meer violence and outwearying of those that oppose them Ezek. 34.4 contrary to the Apostle's precept 2 Tim. 2.24 25. for this is the third evil the Apostle disswadeth from in his fifth direction Neither as being lords over God's heritage 9. The Church and People of God are his inheritance which he hath purchased to himself with his blood Act. 20.28 in which he is the only Lawgiver Isa 33.22 and therefore will never cast off or alienate the same Psal 94.14 The consideration whereof should make all afraid to lord it over his People or to appropriate this stile to themselves which is here given to all the Lord's People as a motive to their Overseers to diligence and a disswasive from usurping dominion over them Neither as being lords over God's heritage 10. That which doth much compleat the Ministers of Jesus Christ is when with their abilities to teach and rule and other inward qualifications they have also such an external conversation as may be alluring to the Flock to follow and worthy of their imitation while they expresse in their practice the graces of God to be in their heart such as faith and love 1 Tim. 4.12 patience under personal injuries 1 Cor. 4.16 humility and self-denial for the good of others 1 Cor. 10.33 and 11.1 for this is the Apostle's last direction without which all the rest suppose they could be where this is wanting would do little good But being ensamples to the Flock Vers 4. And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away The Apostle having cleared the duty of the Officers of the Church he giveth them here in the close of the first part of the Chapter some strong motives to fidelity and diligence therein As first That there was a higher Shepherd than they to wit Jesus Christ the Prince of Pastors to take an account of them Secondly That if they were found faithfull and diligent in their duty they might be sure of an eminent degree of glory from Christ at his second coming Thirdly That that glorious reward should remain alwayes the same in it self and be eternally possest by them Hence Learn 1. The most eminent of Christ's Servants have no lesse need of encouragement in their duty than the meanest under their charge their trials and temptations being often greater than others Luke 22.31 and they no lesse subject to discouragement by reason of these than others Cor. 7. 5 6. Therefore the Spirit of the Lord findeth it necessary here to give them encouragement as he did to the Flock before Chap. 4.13 14. And when the chief Shepherd shall appear ye shall receive a crown 2. Jesus Christ is the chief Shepherd the Prince of Pastors the prime Feeder and Ruler as the word signifies of his own Flock from whom all the Under-shepherds the Officers of his House have their Commission Mat. 28.18 19. their furniture or gifts Eph. 4.8 11. and to whom they must all give an account Heb. 13.17 who taketh the prime charge of his own Flock Isa 40.11 and will supply to them the defects of the Shepherds under Him Ezek. 34.11 In all which respects he is here called the chief Shepherd 3. Albeit the Lord useth to give in hand unto his faithfull Servants worth all their pains in his service either by letting them see some successe of their labours 2 Cor. 2.14 or by giving them inward peace from the faith of his approbation when desired successe is wanting Isa 49. 4. Yet he would have them taking their prime encouragement from what they shall get when he and they meet for to the consideration of this the Apostle here leadeth all the Servants of Christ When the chief Shepherd shall appear ye shall receive a crown of glory 4. The reward abiding Christ's faithfull Ministers wherein all the lovers of Christ shall share in their own measure 2 Tim. 4. 8. shall be exceeding compleat and glorious
them than if he were as solicitous for their wel-being as they can be for themselves the consideration whereof should liberate their hearts of their distrustful cares for this is here asserted as a reason inforcing the fourth direction He careth for you 9. While the Lord's People take upon themselves the weight of their matters and have their hearts distracted with cares about their thorow-bearing in and the event of their duties they do not then believe the fatherly providence of God watching over them for their good the faith whereof could not but banish their anxieties as is imported in the connexion of this reason with the direction Casting all your care upon him for he careth for you Vers 8. Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour The fifth direction is That Christians should prepare themselves for the spiritual warfare against their great enemy Satan And for this end he sheweth what frame of spirit and carriage becometh a Souldier of Christ in two directions preparatory to this warfare The one is That they should meddle sparingly with the delights of this present life The other is That they should still be upon their watch lest they be surprised by their spiritual enemies and to move them hereunto he describeth their prime enemy Satan from his great enimity unwearied activity and insatiable cruelty as so many arguments to sobriety and vigilancy Hence Learn 1. They that are most conscionable in their duty and have come nearest to the right manner of going about it have reason to make them for the hottest battel and forest assaults from Satan to hinder or discourage them therein for the Apostle having directed the Flock of Christ in the former words to their several duties and to the right manner of going about them with humility and confidence doth here exhort them to prepare for a battel in that way and for this end thus instructeth them for it Be sober be vigilant because your adversary c. 2. Every one that would be a good Souldier in this holy War against Satan must labour for a sober frame of spirit whereby Christians esteem meanly of their own abilities Rom. 12.3 they keep down the kything of their passions against those that injure them Act. 26.25 and meddle sparingly even with lawful delights the excesse whereof becomes fewel to Satan's temptations and overchargeth the heart so as it cannot foresee and guard against hazard from him Luk. 21.34 for this is the first preparatory direction given to Souldiers in this spiritual warfare Be sober 3. Holy watchfulnesse whereby a Christian forecasteth hazards and guardeth against them is also required in a Christian Warriour without which he cannot but be surprised and made a slave to his adversary the Devil for to prepare Believers for this battel the Apostle gives this second direction Be vigilant 4. Satan is such an enemy as in opposing the Lord's People pleadeth Law and Equity upon his side and by Law would carry his point against all that are come of Adam were it not Christ hath freed Law-breakers who believe in him from the curse of the Law Gal. 3.13 for this stile of Satan's Your adversary imports an adversary in some suit of Law 5. Of all the enemies of the People of God whereof they have many both within 1 Pet. 2.11 and without Psal 3.1 Satan is the chief acting in and by all the rest and far exceeding them all in power and policy and therefore to be especially watched against and opposed for he is here called That adversary the Devil 6. Satan watcheth all possible advantages of prevailing against the Children of the Lord by his temptations compassing them round about that he may espy where they are weakest or least afraid of hazard that there he may assault them for he is an adversary that goeth about 7. There is no outwearying of Satan in this warfare by never so much opposition or frequent disappointments he is still in action against the Lord's People which should provoke them to constant watchfulnesse and imployment of Jesus Christ for strength against him for his constant activity is here set forth by a word in the present time as a motive to sobriety and vigilancy Your adversary goeth about 8. Satan is a very powerful enemy and a terrible and so cruel that no lesse than the utter destruction of souls can satisfie him for he is here described by the similitude of one of the most powerful terrible and cruelest of beasts A roaring Lion seeking whom he may devour 9. All the activity power terror and cruelty of the Devil should be so far from discouraging the Lord's People in the battel against him that the consideration thereof should animate and hearten them to the same considering that he is an enemy spoiled by Jesus Christ Col. 2.15 that there is more power to be imployed for Believers than is against them 2 King 6.16 and that victory over Satan is sure and near to all Beleivers Rom. 16.20 for as an argument to sobriety vigilancy and the exercise of other graces and duties formerly pressed upon Believers their adversary is thus described he goeth about like a roaring Lion seeking whom be may devour Vers 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world Here is the sixth and last direction wherein the Apostle presseth the great duty of spiritual Warriours to wit resistance of their great enemy Satan and withall holds forth the right way of maintaining that holy warfare against him which is by constant adhering to the truths of the Gospel and resting by faith upon the promises thereof notwithstanding of all afflictions in that way to which the Apostle giveth this encouragement That they had all the rest of the Lord's People in the world for their fellow-souldiers each of them filling up their own measure of hardship in this battel Hence Learn 1. Although the power and policy of our spiritual adversary be exceeding great as was shown from the former verse yet none of Christ's Souldiers must think of flying from him or yeelding to him in the least But must make them for a stout and peremptory resistance of him in all his temptations considering that the more place be yeelded unto him he tyrannizeth the more Mat. 12.49 c. and the more stoutly he be opposed the more ground he loseth Jam. 4.7 for this is the order which Christ's Souldiers have received from their General Jesus Christ concerning Satan and his temptations Whom resist c. 2. The principal mean whereby Believers beat back Satan and his temptations is their constant adhering to the truth of the Gospel whatever they may suffer for their so doing and their maintaining of their interest in Christ and the promises both which are comprehended in this direction holding forth the right manner of opposing Satan Whom resist stedfast in the faith 3.
The strongest of Satan's temptations are conveyed to the Godly through afflictions under which his temptations are ordinarily most prevalent with them to make them quit the Truth or their duty or else to ding them from their confidence in adhering to these Therefore the Apostle giving an encouragement to oppose Satan's temptations he suiteth the same for an afflicted condition importing that through affliction the greatest temptations are ordinarily conveyed to the Godly Whom resist c. knowing that the same afflictions are accomplished in your Brethren 4. It is an ordinary and strong temptation which Satan suggests to the hearts of the Godly That they are singular and matchlesse in their sufferings that so he may make them question their Fathers affection and put themselves out of the number of his Children because of their afflictions for this is the temptation which the Apostle mainly guards the hearts of sufferers against while he saith Knowing that the same afflictions are accomplished in your Brethren that are in the world 5. It ought to be a great encouragement to sufferers in that battel against their temptations which accompany their afflictions to consider that their lot is no harder than the rest of the Saints of God through the world from whom they may expect sympathy and the help of their prayers for this is here given as an encouragement to the battel against Satan's temptations notwithstanding of afflictions in the way of their duty That the same afflictions were accomplished in their Brethren that are in the world Vers 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you Followeth the last part of the Chapter which is the Conclusion of the whole Epistle containing several articles In the first the Apostle betakes himself to God by prayer for these suffering Christians that the begun work of grace in them might be carried on to perfection and for that end that they might be established in what they had already attained that their spiritual strength for all their duties and difficulties might be renewed and increased and their union with Christ the foundation made more and more firm which is the signification of these several expressions in the Apostle's petition and for the strengthening of his faith and theirs concerning the hearing of this prayer he takes hold of the alsufficiency of grace which is in God and makes use of the sweet proof thereof which they had already received in the Lord 's calling of them by the Gospel to the possession of his everlasting blessednesse through the Mediatour after they had wrestled a little while through a few difficulties in the way to it Hence Learn 1. The Ministers of Christ ought not to satisfie themselves with the pressing of pertinent duties upon the Lord's People and holding forth fitting encouragements to be made use of by them that thereby people may come to the knowledge and approbation of their doctrine but they must also by prayer and faith put over upon the Lord to work in the people what they have pressed and must go before them to the Fountain of furniture that so the people may apprehend a necessity of divine influence to concur with mens best gifts in order to their profiting without which neither Ministers pains nor peoples resolutions or endeavours can have successe Rom. 9. â—6 for so doth the Apostle here put over upon the Lord by prayer to work in the people that which was his main scope in preaching and writing to them But the God of all grace c. make you perfect c. 2. It may be a great comfort to the Lord's People and encouragement in their duty when the Lord sends them such Messengers as have not only ability to clear their duty and hold forth their encouragements to them but such as have also skill of wrestling in prayer with God for them to draw down the blessing upon their doctrine and by their practice of that duty of prayer before the Lord's People to direct them in the right manner of going about it for this may be taken for a sweeet encouragement to them to study the duties he had prest upon them that they had the Apostle so earnest and skilful a wrestler with God for them putting up as it were in their hearing such pertinent petitions on their behalf and making use of such strong grounds of confidence as was fitting for the strengthening of their faith and his that he should be heard The God of all grace who hath called us to his eternal glory by Jesus Christ after ye have suffered a while make you perfect c. 3. Even those of the Lord's People who are furthest advanced in grace are far short of that measure of perfection which is attainable they are oftentimes like a member out of joynt as the first expression here in the Apostle's prayer signifies both in regard of their own inward distempers Psal 22.14 and of their divisions among themselves for healing whereof Paul useth the same word in his exhortation to the Corinthians 2 Ep. 13.11 they are not so hardened against nor resolute as they ought to be to meet with further difficulties as the next expression in his prayer imports They are far from that vigour and ability for their duties and crosses and from that close adherence to Christ the Foundation-stone as the two last expressions import that they might be at Of all which defects every one that desires to thrive in grace would labour to be sensible that so they may be humble and stirred up to greater progresse for which cause the Apostle maketh use of such expressions in his petitions as might represent to the minds of the people of whose progresse he had spoken much before their several defects The God of all grace make you perfect stablish strengthen settle you 4. It ought to be the great aim and design of Ministers in all their labours with God and with the people That those who have attained to some good measure of grace may not rest satisfied with the same But may be stirred up to aim at progresse and perfection therein and for that end may have their inward distempers and mutual divisions healed as a broken member is set in joynt again that they may be made able for their duties and hardened against their trials and that they may be better built upon the Foundation Christ by a more hearty imbracing of his offered Grace and firm adherance to his Truth for these are the things which the Apostle hath aimed at in his writing this Epistle to these persecuted Hebrews and in his prayer to God for them as is clear by the signification of the words in the Original The God of all grace make you perfect stablish strengthen settle you 5. There is in God an Alsufficiency of every grace and withall a strong propension to communicate the same freely
In the next he commendeth the Epistle it self 1. from the shortnesse of it and 2. from the sweet scope thereof which was to stir them up to their duty and to bear witnesse to the Doctrine of God's Free-grace whereunto they did adhere Hence Learn 1. Though saving Truth should be heartily embraced who ever they be that carry it Philip. 1.15 18. Yet it contributes for the better acceptance thereof that those who deliver it deserve and have a good esteem amongst those to whom it is delivered and be looked upon by them as having a special respect to their good for to make thiâ— Epistle the more acceptable to those to whom it was firsâ— directed the Apostle commendeth him that carried it and was to open it up unto them as one faithfull in his Office and loving toward them By Silvanus a faithfâ—ll Brother unto you 2. It becomes those who are of longer standing and more eminent gifts in the Ministery to be so far from undervaluing or slighting those who are of shorter standing and meaner gifts that they ought to gain to them all the respect and esteem they can among the Lord's people for the Message-sake which they carry for this Apostle being among the first of those that Christ called immediately to the service of the Gospel and eminently honoured by him to be a Pen-man of Scripture doth here commend Silvanus of whom there was no mention in Christ's dayes and who was only an ordinary Minister called to expound the written Word as if he had been in all respects his equal By Silvanus a faithful Brother 3. It is the great commendation of a Minister of Christ that he be faithful in his Master's service by improving his talents whether moe or fewer for His glory Mat. 25.21 23. and that he have a brotherly affection toward his fellow-labourers expressing the same by working to their hands in the work of the Gospel Col. 4.11 and to the people by a humble and affectionate care of their good as if they were his brethren Philip. 4.1 for this is the commendation of Silvanus A faithful Brother to you 4. It is neither safe to withhold our testimony concerning the fidelity of others when we have grounds for charity that they do deserve it nor to be positive and superlative in commending of any as if we were infallibly perswaded of their faithfulnesse for the Apostle giveth this commendation to Silvanus of his faithfulnesse with such an adjection as signifies a judgment of charity concerning him which the Apostle had gathered by several probable grounds and reasons and yet the expression doth import an inferiour degree of certainty to that which he had concerning his own estate and fidelity in his Calling Rom. 8.38 1 Tim. 1.12 By Silvanus a faithful Brother as I suppose 5. It is a necessary favour to the Church and People of God to have the mind of God given unto them in writing to be a standing Rule for trial of every thing that is pretended to be His mind Isa 8.20 to help their frail memories the better to remember His Truth Isa 30.8 to prevent mistakes among His People concerning His mind which would far more readily arise if it had been only delivered in so transient a way as Satan's oracles are and that His People when they have not occasion to hear His Mind preached or spoken by others may have it with them to read and meditate upon Act. 8.28 for though this Apostle and others had preached the substance of 〈◊〉 Doctrine contained in this Epistle to these same persons to whom it is directed Act. 2. 1 Pet. 1. 25. and though they had Silvanus a man able to preach the Gospel coming to them Yet the Spirit of the Lord finds it necessary to write his mind to them By Silvanus c. I have written unto you 6. It is a commendable thing in Christ's Servants and a special gift of God's to them to be able to deliver much of the Lords Mind to His People in a few words providing it be with plainness of speech So will people be the more able to comprehend in their judgment and retain in their memory what is delivered to them for the Apostle commends this Epistle which hath in it the heads of all saving Truths delivered in much plainnesse of speech from the shortnesse of it I have written unto you briefly 7. It is necessary for Christs Ministers to make use of several strains of Doctrine in dealing with people sometimes to exhort them and that with much earnestnesse and vehemency to their duty sometimes to comfort them against discouragements in the way of their duty both which are in the signification of the first word Exhorting at other times again to bear witnesse to the Truths they deliver as a thing themselves know experimentally and believe to be the Truth of God Joh. 3.11 confirming the same from other places of Scripture Act. 26.22 and 28.23 and testifying against them that reject or disobey the same Deut. 8. 19. according to the signification of the next word testifying by both which the Apostle holdeth forth his several strains of dealing with the people especially in this Epistle and these as a patern to Ministers Exhorting and testifying 8. The sum of the Gospel and of all right preaching thereof is To make offer unto sinners of the rich and free grace of God for pardoning sanctifying and saving of them to stir them up to imbrace that offer and having embraced it to study the exercise of grace and walking like gracious persons in the obedience of that Doctrine for here the Apostle giveth the sum and scope of this Epistle which is the same with that of the whole Word To exhort and testifie that this is the true grace of God 9. The Doctrine of the Gospel wiâ—â— deceive none that receive it they will find the Lord as gracious and his wayes as sweet as the Gospel affirms for it is the true grace of God 10. Even those who have made good progresse in grace and are for the present fixed in their adherance to the Truth are in hazard to be shaken by temptations and made to question the truth of the Gospel and the reality of the gracious offers made therein as is imported in this that the Spirit of the Lord findeth it necessary to put the Apostle upon writing an Epistle to such for exhorting and testifying that is was the true grace of God wherein they did stand Vers 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son Here is the fourth article of the Conclusion of this Epistle wherein the Apostle delivers salutations to the scattered Jews 1. From those Christians at Babylon whom the Lord had chosen out of the world to be a Church to himself and to share with others of His People in spiritual and eternal mercies This Church at Babylon seems to have been made up of the posterity of those Jews who
no provision for a better they do declare that they undervalue the forgivenesse of sins 〈◊〉 for when the esteem of forgivenesse doth not stir up to thankfulnesse and holinesse God esteemeth it forgotten And he that walketh as if he forgot himself to be pardoned cannot comfortably conclude himself to be such a one however he may be esteemed and spoken of by the best as one that hath been purged from his old sins 3. As sins once committed ought still to be esteemed old as rags that are cast off or vomits never to be licked up again So all that either are or do professe or esteem themselves to be pardoned ought to keep the sensible remembrance of the Lord 's pardoning mercy so fresh in their hearts as they may be daily renewing their repentance for their old sins their thankfulness for the forgiveness of them and watchfulness against the like the lack of which lively exercises even in real Believers proveth them to be much forgetful that they have been purged from their old sins Vers 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall Followeth the third and fourth motives to diligence and growth in grace The one is The more of these a Christian attain unto the more shall be his clearnesse and certainty that he was from eternity chosen to life and is in time effectually called The other is That by this means he shall be kept from Apostasie and yeelding to temptations by the way From the third motive Learn 1. Although the election and effectual calling of every soul fled to Christ can be no surer than they are in themselves Rom. 11.29 2 Tim. 2.19 Yet may those priviledges be very unsure and unclear to the apprehension of these that are both chosen and called Therefore they are here exhorted to make them sure 2. As some comfortable measure of the certainty of both may be attained to even by ordinary Believers So this jewel of Assurance doth not fall in the lap of any lazie soul nor can any expect to attain to it or yet to entertain it in whose hearts grace is without exercise and whose conversation is without fruitfulnesse for so the Apostle exhorteth to give all diligence to make them sure importing that without that diligence they cannot be made sure to our hearts From the fourth motive Learn 1. Although none that are chosen and called can finally or totally fall away from grace Yet are they of themselves subject so to do and may actually fall in foul and scandalous sins for a time so much is supposed in this argument to diligence If you do these things ye shall never fall 2. The Lord's way of preserving His own from falling is by helping them to exercise their faith and other graces before named and to entertain so much of the fear of falling finally or scandalously as stirreth them up to give all diligence that their falling either wayes may be prevented for the hazard of falling is here made a motive to stir up Believers to diligence and exercise of grace Vers 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Here is the fifth motive The life of a Christian growing in grace and diligent in duties shall be to him a begun Heaven upon Earth his clearnesse concerning his right to it and his feeling of the first fruits of it being a begun entry into Heaven and the blessing of God upon his pains Hence Learn 1. There is a beginning of Heaven to be had in this life even such a clear sight by faith in the VVord of God reconciled with us in Christ and such fore-tasts of that sweet life we shall have with Him for ever as filleth the heart sometimes with comfort makes duties and difficulties easie as if a Christian were walking in the entry or pâ—rch of Heaven and stepping-in at the open gate thereof Psal 63.5 6. Philip. 3.20 which is to have an entrance abundantly ministred unto us in that everlasting Kingdom 2. As the reward of wel-doing here and hereafter may be proposed to Believers and looked upon by them as a motive to diligence and growth in grace So the only way to win to the beginning of that sweet life here and the full possession of it hereafter is activity in duties and keeping grace in lively exercise for the Apostle doth propose sweet first-fruits to be had here and an eternal reign in Christ's company for ever hereafter as a motive to diligence and the study of growth without which neither can be expected for So saith he an entrance shall be ministred c. Vers 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present Truth As a sixth motive the Apostle applieth his own Doctrine pressing growth and diligence to himself in his Calling as a Minister That since the hazard of negligence and the vantage of diligence was so great as he had cleared therefore he himself would not be negligent in his duty of stirring them up to diligence although he supposed many of them to be both discerning and solid Christians by reason whereof they might conceive so much pressing needlesse Hence Learn 1. While a Minister presseth duties upon People by arguments or motives he ought to apply these motives to himself for his own up-stirring in the duties of his Calling So doth the Apostle here while he saith Wherefore to wit because of the motives whereby I pressed diligence upon you I will not be negligent 2. One kindly motive of a Minister's diligence and earnestnesse with People is the sense he hath of the hazard or benefit may come to souls by slighting or obeying the Truths and Duties pressed So is it with the Apostle here as his own hazard and vantage stirreth him up So his consideration of their hazard and advantage maketh him stir them up 3. As it is the duty and commendation of Christians not to be still fluctuating and unfixed in matters of opinion or practice in Religion So neither the promise of the Spirit to bring all things to their remembrance nor Peoples great knowledge and setlednesse in the Truth doth put them beyond the need of the daily pains of Ministers whose work is not only to point out Believers Priviledges and to inform them of what they know not But to inculcate clear and presse known Truths and Duties even upon discerning and stablished Christians whose imperfection in knowledge forgetfulnesse lazinesse formality and oftentimes conceit that much pressing of known Truths and Duties is needlesse doth require that they should be put in mind though they know and be established in these things Vers 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance The seventh motive serveth both to
may disgrace or bring in contempt that Ordinance in the person of any as these base men do whose guiltinesse and wrath must therefore be exceeding great Doct. 1. The good Angels are some way present at and imployed about the affairs of the children of men not only within the Church as guardians and servants to the Saints Psal 34.7 as witnesses of their Worship 1 Cor. 11.10 and condisciples with them in the study of the Gospel 1 Pet. 1.13 But also without the Church in reference to her good executing judgement at the Lord's command upon her enemies Isa 37.36 marring their counsels against her Dan. 10.20 Although they use not now visibly to appear since the worshipping of them hath so prevailed in the Antichristian Church Yet if they were not some way present and imployed as is said the carriage of these Hereticks could not be aggreged from the dissimilitude thereof to the present carriage of the good Angels toward Magistrates as here it is They despise Government and speak evil of Dignities Whereas Angels which are greater 〈◊〉 power and might bring no railing accusation against them 2. Although the power of Angels be smit as themselves are it being the Lord 's incommunicable property to be Almighty Gen. 17.1 Yet that power which the Lord hath given them for the safeguard of the Saints whom they attend Heb. 1.14 and for the terror of the wicked whom they oppose Psal 68.17 doth far exceed the power of the greatest on Earth for whether they be compared with false teachers who by reason of the multitude of their followers are very powerfull or with Magistrates who are the mightiest on Earth they are according to this Scripture greater in power and might 3. The more nearnesse any creature have to God and the more eminent for gracious qualifications they be the more tenderness and compassion will they bear towards creatures that are void of those perfections wherewith they are endued and compassed with infirmities whereof they are free and the lesse delight will they have in their disgrace or destruction Therefore the Angels who do with much alacrity and height of divine zeal execute the judgments of the Lord when they are commanded Psal 103.20 who are witnesses of more of the wickednesse and sinful infirmities of Magistrates than false teachers can be and who do far excel both in perfection do not as false teachers use to do bring any railing accusation against them before the Lord. 4. As the eminency of sinners doth in some respects aggrege their sins because of the power of their example and their great engagements to God 2 Sam. 12.7 So also doth the meannesse of their condition in other respects Prov. 30.21 they being thereby called to the more humble dependance and duty toward God for thus is the sin of these false teachers aggreged that they being such base and mean creatures should despise Dominion and speak evil of Dignities Whereas Angels that are greater in power and might bring no railing accusation against them before the Lord. Vers 12. But these as natural bruit beasts made to be taken and destroyed speak evil of the things they understand not and shall utterly perish in their own corruption The Apostle having shown how unlike these false teachers who despise Magistracy and Government among Christians are to the most glorious creatures of God the good Angels He sheweth here how like they are in this and the rest of their carriage to the basest of the creatures the bruit beasts and the resemblances betwixt them which the Apostle's words may lead us unto are especially three 1. As the beasts are void of humane reason so are they of heavenly wisdom 2. As the beasts do readily trample under foot the most precious things so do they speak evil of the things they understand not whereby is especially meant their opposing of Magistracy and Government among Christians and their slandering of the doctrine of holinesse so much prest by the Apostles as if it had been contrary to the liberty of Christians 3. As the beasts are framed for destruction so are they for utter perdition which is not to be understood as if they that have immortal souls could come to nothing as the beasts but that they are appointed for eternal torment which they do procure to themselves as the beast is appointed for the slaughter Hence Learn 1. However men of erroneous opinions and vile affections may be in so high esteem in the Church by reason of their fair pretences and specious titles they assume to themselves as to draw a very considerable faction therein after them yet doth the Lord esteem such and will in his own time discover them to be what they are in effect base and beastly in their disposition and carriage for here these false teachers who pretended to be the only fountains of consolation to the Church ver 17. and patrons of christian liberty ver 19. by such fair pretences gaining to themselves a numerous party ver 2. are declared by the Spirit of the Lord to be as natural bruit beasts 2. When men are led by their sensual appetite not by holy reason and do become very adventrous in passing most hard sentences against things they understand least they have then the characters of a beastly disposition and carriage for both these are here made resemblances betwixt the beasts and false teachers who as natural bruit beasts speak evil of the things they understand no◠3. When men do thus resemble the beasts in their disposition and carriage it is the clearest evidence that can be that they are appointed for destruction as the beast is for the slaughter and that however they may as fed beasts prosper for a time yet their end shall be much worse than theirs for the Apostle makes the resemblance also in this that as the beast is to be taken and destroyed so shall they utterly perish 4. The punishment that abideth the wicked doth consist in a through and continual torment of soul and body in the privation of all comfort and that to all eternity without any hope of recovery which is imported in this they shall utterly perish 5. Whatever destruction cometh upon wicked men it is of their own procuring they do in time by their sins treasure-up the wrath and gather the fewel which shall seize upon them and burn them up to all eternity for they shall utterly perish in their own destruction Vers 13. And shall receive the reward of unrighteousness at they that count it pleasure to riot in the day time spots they are and blemishes sporting themselves with their own deceivings while they feast with you 14. Having eyes full of adultery and that cannot cease from sin begutling unstable souls an heart they have exercised with covetous practises cursed children Here is a further amplification of the sin and judgement of these false teachers whom the Apostle hath formerly described and threatned The substance whereof is That they shall want
in duties a great remnant of hypocrisie deadnesse and unwillingnesse to the practice of many known duties for the Apostle findeth it necessary to write two Epistles for the up-stirring of pure minds or as the word in the Original signifieth minds so sincere that they may be judged by the Sun 5. The Word of the Lord hath most weight with People when not only they that carry it to them are holy and so esteemed by the People but the minds of the hearers are carried above the Messengers to Jesus Christ and their hearts in hearing or reading are filled with some sense of His Soveraignity who doth imploy those Messengers and of His usefulnesse for them in all His Offices Therefore that the Word which the Apostle here exhorteth them to study may have the more weight he leadeth them not only to look upon the Messengers that carried it as holy men but to consider the soveraignity excellency and usefulnesse of Christ in His Offices to which He is anointed Be mindfull of the Words which were spoken by the holy Prophets and of the Commandments of us the Apostles of the Lord and Saviour Jesus Christ 6. The way to keep life in the affections of the Lord's People is to have their wit and memory actually exercised about the Truths of God both the Prophesies and Promises of good to the Church and People of God and to presse the Precepts enjoyning their duty for that the Apostle may gain his principal scope to wit the rousing up of their affections he maketh this his speech subordinate thereto That they might be mindful of the Words that were spoken before by the holy Prophets and of the Commandments of the Apostles of the Lord and Saviour Jesus Christ 7. Although the Lord hath letten forth His mind to His Church by little and little in several Ages of the World and by several Messengers Heb. 1.1 Yet is there such a compleat harmony among all the parts of His Mind that all serve for one and the same principal scope the up-stirring of the Lord's People to a hearty receiving and use-making of Christ and His Truth for unto this scope the Apostle here affirmeth that the whole Doctrine both of the Prophets and Apostles did harmoniously tend Vers 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts 4. And saying Where is the promise of His coming For since the fathers fell asleep all things continue as they were from the beginning of the Creation That the Apostle may attain his fore-mentioned scope he doth forewarn of the rise of profane mockers toward the end of time who that they might sin the more securely should question the second coming of Christ and plead for an eternity of this present World pretending this reason for it That since the whole frame of Nature had kept one constant tenour and course since the death of Adam Seth Enos and the rest of the first fathers it was not to them credible that ever there should be such a change as was foretold to be at the day of judgment Doct. 1. Variety of very fierce and discouraging opposition in the way of Christ and that from several sorts of enemies is the lot wherewith the Church and People of Christ may resolve to be exercised for the Apostle having forewarned of and guarded against open persecutors in the former Epistle subtil and fair pretending Hereticks in the former Chapter he doth here forewarn ofâ— and guard against a third sort to wit profane scoffers of Christ's second coming 2. The consideration of the hazard that the best are in of being drawn aside some one way or other from the Truth and Way of Christ by such variety of opposition as they ordinarily meet with ought both to stir up Ministers carefully to warn and guard People against the same and People to the use-making of their pains for after the Apostle had guarded against open persecutors and cunning deceivers he doth here bring in the forewarning of the third sort of enemies scoffers which may be taken both for a reason of his pains in writing two Epistles as also for a reason why they should be stirred up by what he had written Knowing this that besides furious persecutors and subtil deceivers they should also be exercised with profane scoffers They who have not been terrified by the first sort nor deceived by the second are in hazard to be discouraged by the third 3. The certainty and necessity of being exercised with variety of opposition in the Way of Christ is one of the principles of Christianity which ought to be held in the first place by all that resolve to adhere to any other saving Truth they who do not first know this and notwithstanding thereof resolve upon adherance to the Truth in Christ's strength will readily when they meet with such a lot be surprised therewith and either forsake the Truth or faint in their adherance to it Therefore the Apostle would have them knowing this first that after several other sorts of enemies there were also to come in the last dayes scoffers 4. There are no such pure or peaceable times to be expected by the Church and People of God within time wherein the fore-mentioned lot is not to be expected they who dream of the best times to the Church on Earth look for them toward the end of time and yet the Spirit of God here forwarneth that beside the rage of persecutors and prevailing of hereticks there shall come in the last dayes scoffers 5. It is a clear evidence that men are slaves to their lusts when they do strongly desire an eternall enjoyment of this present world and labour to banish out of their own hearts the thoughts of a day of judgment Yea their so doing is also the cause why they give up themselves to the service of their lusts the believing consideration of the terror of that day to the wicked being a special help to mortification and of the sweetnesse thereof to the Godly a special encouragement in the battel against corruption for their scoffing at the promise of Christ's second coming may be looked upon here both as the evidence and cause of their walking after their ungodly lusts 6. When men are left of God to vile opinions for not receiving the Truth in love they are then oftentimes plagued further not only with devilish wit to find out seeming reasons for the defence of them very plausible to themselves and others like themselves but also to take manifest falshoods for undeniable grounds of their errors for these mockers here lay all the weight of their blasphemous opinion upon this seeming reason That since the fathers fell asleep all things continue as they were c. which appeareth from the Apostle's contrary instance ver 6. to be a manifest falshood 7. Although it be a sweet mercy much to be acknowledged by the Lord's People that things in nature do ordinarily keep one constant
the consideration of that work which the Lord is about during the delay how much it serveth for the advancement of our spiritual and eternal welfare for this way would the Apostle have the Lord's People to lay their reckoning that every dayes sparing of the world is given to them for making fast-work of their peace with God and fitting of them for glory that so their hearts might be quieted under the delay And account that the long-suffering of the Lord is salvation 2. These Truths which have been often and by several of the Lords Ministers harmoniously prest upon the Lords people ought to have a special weight with them as being attested by many witnesses to be the mind of God more fully cleared and offered with a new relish from several hands for by this the Apostle bears-in the study of holiness and preparation for the day of judgment that both he and the Apostle Paul had agreed in substance upon the use that was to be made of the doctrine of Christ's second coming Even as our beloved brother Paul also hath written 3. All the faithfull Ministers of Christ ought to be so far from lifting up themselves above their fellow-labourers or lessening the reputation of their persons and labours among the Lords People even although their fellow-labourers be in some things inferiour to them or differing from them yea and have sharply rebuked them for their failings That by the contrary they ought to entertain and to expresse love and esteem of them and to conciliate respect to them and to their gifts and labours among the Lord's People â— for this Apostle who had the advantage of Paul in the priority of his calling to the Ministery and acquaintance with Christ in the flesh whom Paul had withstood to the face and whose failings he had registred in one of his Epistles Gal. 2.11 14. doth not lift up himself above Paul nor labour to weaken his esteem but doth write of him as his equal beloved by him and faithful according to his gifts and doth commend his Writings as useful for this people Even as our beloved brother Paul also according to the wisdom given unto him hath written 4. The Lord hath not given a like measure of gifts and qualifications for His Service to all his faithful Servants but to some moe to some fewer talents that every one may make use of another and none may expect fulnesse but in Christ Himself for that there were diverse measures even among the Apostles is imported in this that Paul according to the wisdom given unto him hath written 5. Whatever measure of gifts or graces any have more than another it is a free gift of God's and therfore ought to be humbly and thankfully possest and carefully imployed for His honour who ought to be acknowledged as author of these gifts not only by those that have them but by every one who doth discern them in others for while this Apostle speaketh of Paul's wisdom He calleth it the wisdom given him 6. It is the prime commendation of a faithfull Minister that he hath faithfully imployed his measure whether it be lesse or more in serving Christ and doing good to the souls of His People for here it is Paul's commendation that according to the wisdom given him he hath written 7. Although it be the duty of one faithful Minister to keep up the credit of another among the People Yet ought their commendations one of another to be in sobriety such as may not detract from the due esteem of those whom they do not commend and such as may lead peoples thoughts above them that are commended to God as the author and free-giver of any thing commendable in them for this Apostle doth sufficiently commend Paul his Writings while he saith of him According to the measure given him he hath written 8. Although it be both the sin and the character of false teachers to steal the words and lessen the estimation of other ministers that are more in esteem than themselves that thereby they may cloak their own lazinesse and want of God's calling Jer. 23.30 Yet it is very lawfull and the duty of the most eminent Ministers of Christ to make use of the Gifts and Writings of their Fellow-labourers for clearing of the Truth to themselves and others and sometimes to cite their testimony for gaining the greater credit to Truth with people for so doth this Apostle here who not only presseth the same Truth that Paul had prest but is not ashamed to a vow that he had perused Pauls Writings to those Hebrews as also all the rest of his Epistles wherein he had found that which did agree with his doctrine Even as our beloved brother Paul hath also written 9. Although the Apostle Paul hath not put his name to that Epistle to the Hebrews which is extant in the New Testament either because he was hatefull to the unconverted Jews or suspected by weak Converts who were too much addicted to the Levitical Law or because he was sufficiently known and of unquestioned authority with the stronger sort Yet this place of Scripture putteth it out of doubt that he is the Author thereof for it is clear that this Apostle writeth both his Epistles to the Twelve Tribes by comparing 1 Epist 1.1 and 2 Epist 1.1 with 1 Epist 2.12 and here he asserteth that Paul also had written to them which writing of Paul's can be no other than that Epistle to the Hebrews which is extant 1. Because the purpose in Paul's writing to which this Apostle here relateth is clearly held forth there in Heb. 10 35 36. 2. Because that which this Apostle speaketh in the following Verse concerning the difficulty of understanding some passages in Paul's writing doth especially agree to that Epistle And 3. because that writing of Paul's to the Hebrews whereof this Apostle here speaketh cannot be supposed to be lost except we would reflect both upon the providence of God and upon the fidelity of those to whom the Oracles of God were committed Rom. 3.2 whose faithfulnesse in that matter the Lord hath never challenged Even as our beloved brother Paul hath written unto you Vers 16. As also in all his Epistles speaking in them of these things in which are somethings hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction The Apostle having confirmed his doctrine from Pauls Epistle to the Hebrews taketh occasion to commend all the rest of his Epistles as confirming the same Truth and withall removeth a prejudice which hath been at that time rife against Pauls Writings as dark and obscure showing that there were only some few things in his Writings hard to be understood which none but unhumbled and wanton spirits would pervert and mistake as they would do much more of the Scripture to their own damnation Hence Learn 1. Although the frequent pressing of necessary Truths upon People be
oftentimes a burden to their corrupt nature Jer. 23.33 Yet must not the Lord's Ministers weary to repeat and inculcate one and the same Truth to them not knowing when life and power from God may accompany that Truth to their heart which hath been often told them before and as often slighted by them See Philip. 3.1 for this Apostle presses the same Truth upon the Hebrews which he knew Paul had prest before upon them and upon all others in all his Epistles which were all intended for the common good of the whole Church in all ages As also in all his Epistles speaking in them of these things 2. It hath pleased the Lord so to expresse some parts of His Mind in His Word that the sharpest-sighted will not at the first nor easily take up the meaning thereof that all that study the Scriptures may be made humble in the sense of their own blindness earnest in imploying Christ for His Spirit and may be quickned to pains in meditation comparing one Scripture with another and the use of other commanded means that after the use of all any insight they get in places formerly dark to them may be the more esteemed of for there is in Paul's Epistles some things hard to be understood 3. Although no man without special illumination from God can savingly take up any Truth revealed in Scripture 1 Cor. 2.14 Yet iâ— there much of the Lord's mind revealed therein in it self plain and easie to be understood by them who humbly depend upon Christ's teaching in the use of His own means So that the simplest who desire to know as much as may save and comfort their souls ought not to be hindred or discouraged in the study of the Scriptures In which the Apostle saith only there are some things hard to be understood importing that there are therein many things plain and such as may be easily understood 4. Those Truths which are most darkly propounded in Scripture are not impossible to be understood if men would seriously exercise their wit about them and humbly imploy Christ for understanding as the Saints have done Psal 119.33 34 97. for the Apostle saith only there are some things hard importing not only that there are many things plain but also that there is nothing impossible to be understood 5 Although humane learning being sanctified in the use thereof may prove a blessed mean of fitting men for the service of God Dan. 1.17 Act. 7.22 and 22.3 Yet it is not so much the want thereof nor yet any obscurity that is in the Scriptures which causeth men dangerously to mistake and wrest the Word of God as that men will not become humble Disciples of Christ renouncing their own wit and giving themselves up to Christ's teaching for the word here in the Original Unlearned is not that which is made use of in Scripture Act. 4.13 to signifie the want of humane litterature but it is a word that signifies to be undiscipled or not taught by Jesus Christ in which sense they that are unlearned do wrest the Scriptures 6. Another special cause of wresting and mistaking these things in Scripture which are hard to be understood is That men labour not to fix themselves in the knowledge love and practice of Truths that are plain but have their hearts distracted with the cares and pleasures of this present world for it is they that are unstable in this sense that wrest the Scriptures 7. To wrest the Scriptures is to endeavour to force them to speak contrary to the intent of the Spirit that endited them in defence of vile errors or profane practices for there is a metaphor in the word which is translated wrest taken from those who by tortures labour to compel the innocent to speak against their mind 8. They that wrest one plate of Scripture will readily wrest many moe there being a connexion between one error and another as there is between one Truth and another for they that wrest Paul's Epistles they wrest also other Scriptures 9. The hazard of mens forcing a sense of their own upon the Scriptures contrary to the mind of the Spirit that endited them is no lesse than the everlasting destruction of them that do it for they that wrest the Scriptures do it to their own destruction Vers 17. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse The fifth use of the Apostle's former doctrine is an exhortation to constancy The sum whereof is That since they had been clearly forewarned of their spiritual dangers and informed concerning the remedies thereof they should be the more wary lest they be drawn away from that way of Truth and Holinesse wherein they had been through the Lord's grace in some good measure established Hence Learn 1. Clear forewarnings of spiritual dangers and informations concerning the remedies thereof do lay upon the Lord's People strong obligations to watchfulnesse it being a great aggravation of their guiltinesse if after these they be insnared for the Apostle maketh the fore-knowledge they had of these things by his former doctrine a special motive to watchfulnesse Wherefore Beloved seing ye know these things before beware 2. There is no error nor temptation so grosse that hath overtaken others whereof those that are dearly beloved of God and His Saints ought not to entertain so much fear as to make them very strict in watching lest they be ensnared with the same considering that there is a friend to these in their unmortified part Beloved beware lest ye also be led away with the error of the wicked 3. Although the Lord's People can neither totally nor finally fall away from Truth or Holinesse Joh. 17.11 12. Yet those who have been in some good measure established in the knowledge of the Truth and practice of holy duties may for a time and in a great measure fall from both as is imported in this warning Beware lest ye also being led away with the error of the wicked fall 4. The possibility of Believers falling for a time should provoke them to much circumspection and as the word here signifieth to keep very strict watch over themselves which exercise the Lord hath appointed to be a special mean of His Peoples preservation Beware lest ye also being let away with the error of the wicked fall 5. The Lord's People have a stedfastnesse proper to themselves which no hypocrite can attain unto whereby they do adhere to the Truth and Way of Christ not for the applause or example of others or any worldly advantage whatsoever but because their minds are enlightened to know and their hearts renewed to believe and love the Truth for its own worth and for his authority that revealeth it for the words in the Original are Beware lest ye fall from your own proper stedfastnesse Vers 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to Him be glory both now and for ever Amen The sixth and last use of the former doctrine is an exhortation to the study of a continual growth and progress in grace and knowledge and this the Apostle presseth as a special mean to attain to that which he prest in the former use to wit stedfastnesse and closeth with a song of praise to Jesus Christ Hence Learn 1. It is not enough for the Lord's People to maintain that measure of grace which they have already attained but they must labour to find the lively exercise and daily growth of every grace for the Apostle having exhorted to stedfastnesse in what they had already attained doth adde this But grow in grace 2. Growth in grace is a special preservative from apostasie there being no possibility to keep what we have attained except it be improven and be upon the growing hand Mat. 25.29 for this exhortation is added to the former as a special mean of attaining to stedfastness Grow in grace c. 3. They that would have grace to thrive in their hearts must labour for a daily increase of knowledge in their minds concerning Christs soveraignity His offices and the benefits we have by Him for as growth in grace is here prest as a special mean to stedfastness so growth in knowledge is prest as a special mean of attaining to growth in grace But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. It is the duty of all who have any right thoughts of Christ to break forth some way in His praise and to ascribe glory to Him who being the Soveraign Lord of Heaven and Earth is become the Saviour of sinners and hath cloathed Himself with Offices answerable to all their necessities as is imported in the names of Christ that are here for the Apostle that knew Him well to be such a one taketh up the song which all that know Him should follow and keep up in their hearts To Him be glory 5. Praise is a duty wherewith all our other duties should be closed both for the help we find in them and for the pardon we believe to obtain for our failings upon both which grounds the Apostle closeth his Epistle with praise To Him be glory 6. Praise is an exercise for the discharge whereof not only all our time but the long age or day of eternity as the word here signifieth is little enough To Him be glory both now and for ever Amen FINIS